Al-Mu'minun 30: Undoubtedly, there are some lessons in this (story of Noah and his nation). Indeed, We put Our servants to trials (within their fate, so that they will be witnesses to themselves).

Verse 30 of Surah Al-Mu'minun has been interpreted wrongly, a verse that has been interpreted wrongly. That, from there, to me, could you give a Quran, can you?

Let's have a look here Al-Mu'minun, the surah, let's see if we can find it from our, thing, (?) From the Quran we will first read the wrong one.

Which verse were we at? Thirty. Sir, the thirtieth verse. Yes. What does it say? In the thirtieth verse — did they give you the Quran? Fine, let it stay there. The wrong one we are reading now, here: surely in this, in what happened to Noah and his people, there are some lessons; truly, We test Our servants like this, it says — test, it says. Allah Almighty does not test His creatures; to test means one doesn't know what a person will do, so one tests him with some events, and will grade him according to what he does. Or rank him. That is what testing is. This word (?) Allah's attributes. Whereas what do we say? Surely in this, in what happened to Noah and his people, there are some lessons.

Truly, within their destinies We subject Our servants, to make them witnesses to themselves, to a trial, it says. How beautiful. Within their destinies. To make them witnesses to themselves, or to make them witnesses to their own nafs, We subject them to a trial. A trial. What a beautiful trial it is. Yes.

Let's read the verse once more, then move on to its meaning.

Surely in this, in what happened to his people, there are some lessons. Truly, within their destinies We subject Our servants, to make them witnesses to themselves, to a trial. Now here: Bismillahirrahmanirrahim. İnne fî zâlike le âyâtin ve in kunnâ le mübtelîn. Here, for instance, there is no such thing as "making them witnesses" in the verse. If you ask where I got this from: since Arabic has no exact counterpart text in Turkish, in terms of meaning the word has no equivalent either. Look how we write what meaning it expresses. Surely in this. This part is in parentheses. In what happened to Noah and his people — parenthesis closed; anyway in the wrong one too it was opened this way, parenthesis closed — some lessons there are; truly We — now we open a parenthesis: within their destinies — we close it — Our servants — again we open a parenthesis: to make them witnesses to themselves — the parenthesis closes — subject to a trial. That is, so that the meaning is understood well, here we try to explain it in this way.

Allah Almighty does not will injustice for the worlds. What everyone earns is the return of his own two hands. If Allah gives people a calamity, surely in it there are lessons in people's favor. By destroying the people of Noah (peace be upon him), He prevented the evils that bad people would commit. Then He gave life to the peoples who came after, and by telling people these events He left these people as lessons for the people coming after. He showed people that Allah Almighty's command is not to be transgressed. Yes. He showed it, but what do people do? In the verse Allah Almighty says: though little time had passed since the destruction of those peoples, how they came to be like their forefathers.

Yes. And although Allah Almighty, in the Quran which He sent as a mercy to the worlds, set out the events of all peoples in writing for people, people who do not open their own Book and read it, who do not want to read it, wanting to live their own lustful world, with the feelings of the nafs becoming slaves of Satan, letting Satan put a ring on their necks, dragged along behind him — these people will surely suffer injustice in this world too. They will be restless. And in the hereafter, if they go without faith, eternally they will make the abode of hell their bed.

Man, because he does not use his reason — in the verse where He says I will call you to account: I will call to account.

Sometimes I travel, I see.

A novel in their hands, someone is reading a novel. Reading a novel, a novel. What is a novel? A book a person wrote in his imaginary world; he likes it. Because he imagines it. He likes that imaginary world of his.

The game the nafs plays on a person — or let's put it this way: what a person does to himself, the two worlds together could not do. In this transient worldly life, within a lifespan of a few hours, turning one's back on Allah Almighty, and in this swamp of the world, like the blossomed zaqqum flower, (?) this zaqqum tree and smelling the scent of that flower — and the zaqqum tree will grow in the middle of hell. People will eat of its fruit. Its fruit, He says, is gnarled like Satan's head. When one eats it, it gives a person a burning heat, He says. As if people's intestines, He says, get chopped up, He says.

And a heat overcomes him. Upon that, He says, We give him a festering water, He says. A fiery water. He will drink. He starts to drink like camels drink, He says. God forbid. Now you come and read novels in the world. Now you come and go around stark naked in the world. Yes.

In this way Allah makes His servants witnesses to themselves. He sends them prophets and books. Whoever holds fast to the rope of Allah, those people attain salvation. And whoever, although prophets and books came to them, distances himself from Allah, they have acted against themselves and wronged their own nafs. They have wronged their own nafs. The visible world is a place of trial for people within their destinies. People hold themselves as witnesses, before themselves and those around them, to what kind of person they are. In the face of this witnessing, when they lose the trial, they have committed eternal wrong against their own nafs.

Eternal wrong.

Yes.